English
Having the four, birth, aging, sickness, and death, it has no permanent nature. Therefore, having the nature of arising and ceasing is said to be the nature of samsara. Third, transforming illusion into the nature of reality: In that way, although the objects of examination, the phenomena of samsara, appear to be illusions, their nature never deviates from the nature of reality, just as a post may appear to be a man, but it never deviates from being a post. Likewise, it is said in this very text: 'There is no deviation from its own nature.' And, 'There is nothing other than wrong conception.' Emptiness, selflessness, primordial awareness, the mind of self-cognizance. Without object or subject, transform the power of memory. Wonderful body, speech, qualities, and pure lands, are not elsewhere; it is just as it is. And in the Extensive [Tantra], it says: 'From the perfection of the Three Jewels downwards, to all the states of the lower realms, there is truly no difference; there is nothing to be abandoned.' Here, what is the necessity of establishing the nature of samsara? There are two necessities: by explaining the way of illusion, one knows the faults of samsara and is led to the path of nirvana; and by explaining its nature, without abandoning samsara, one recognizes self-arisen wisdom, and thus one knows that samsara and nirvana are inseparable. Of these, the first is [stated] in scripture: 'Without suffering, there is no renunciation.' The second is [explained] in the commentary on 'It is not elsewhere; it is just as it is' by the teacher Nyima Sengge [Sunlight Lion]: 'The so-called phenomena of samsara are not in some other place. The phenomena of samsara itself is just the mandala of nirvana.' And in the Lelag [Subsidiary Tantra], it says: 'Samsara and nirvana, neither exists. When samsara is fully understood, it is called nirvana.' This is quoted in the self-commentary of the Samadhi Eyeglass. In the Hevajra [Tantra] also, it says: 'This itself is called samsara; this itself is nirvana. Having abandoned samsara, elsewhere, nirvana will not be realized.' If it were not so, then practicing the path would be meaningless, just as cleaning charcoal will not make it white. Likewise, in the Extensive [Tantra], it says: 'If purification and suffering, from the beginning, do not have the nature of existence or non-existence, then there is no abandoning of afflictions and no accomplishing of purification.' Second, regarding the phenomena of nirvana as the object of examination, in the Vimala [Tantra] it says:
Chinese
虽然在第三个层次中，将地界归纳为六个目标来讲述，但那些是涅槃自身的特征。在这里，执着于身和智慧的虚构之念是考察的基础。因此，自身的特征将在果位时广泛了解，所以这里不再赘述。那些是作为基础总的来说的讲述。第二，成为因和传承的道理是：仅仅显现为轮回和涅槃，就没有束缚和解脱，所以是大清净。大任运的基，非否定之空性自性真谛无别殊胜的法身大界本来安住，因为是果传承的近取因，所以是因；从有情到佛陀，如纯金之矿，自性不变而恒常，所以是传承。又是宗喀巴大师的伏藏《善逝总集》的根本修法，由论师所造：『本来清净之觉性，本自安住于法身，如贫者家之地下，所藏珍宝之宝珠。不识其面而于轮回中迷，指示而识其面者，彼证法界智慧，名之为佛陀。』又如《禅定明灯》的自释中说：自性真如二者虽无别，然因不具方便，如贫者之宝藏与巨人之宝珠般未见而已。如是。基义之阿赖耶或自性之法性，于不退转法轮之语经及其注释中，以九喻及三千与大千世界之喻等方式，说为界如来藏，此传承中亦如是认为。诶玛，如来藏中说：十方四时之自性此，即是如来之体性。广说中也说：非是分别阿赖耶，无自性是义之基，彼名为法界，是真如之智慧。其他大经中也说：本来自然未生者，无为全然此明澈。如是。基义之阿赖耶之义，于《致密庄严经》中说：地界种种是阿赖耶，善逝之
English
Although in the third level, it is explained by summarizing the ground into six objectives, those are the characteristics of Nirvana itself. Here, the fabricated mind that clings to body and wisdom is the basis for examination. Therefore, its own characteristics will be widely understood at the time of fruition, so it is not elaborated here. Those are the general explanations of the ground. Secondly, the reason for becoming cause and lineage is: merely appearing as samsara and nirvana, there is no bondage and liberation, so it is great purity. The basis of great spontaneity, the non-affirming emptiness, the essence of truth, inseparable, the supreme Dharmakaya, has always been present, because it is the proximate cause of the fruit lineage, so it is the cause; from sentient beings to Buddhas, like a mine of pure gold, the essence remains unchanged and constant, so it is the lineage. Moreover, the root practice of "Gathering All Sugatas," a treasure revealed by Je Tsongkhapa, composed by the master, says: 'The awareness that is pure from the beginning, inherently abides as the Dharmakaya, like a precious jewel hidden beneath the ground of a poor man's house. Not recognizing its face, one is confused in samsara; when it is pointed out and one recognizes its face, that realization of the wisdom of the Dharmadhatu is known as Buddhahood.' Also, as stated in the self-commentary of "The Lamp of Samadhi": Although the essence and suchness are inseparable, because it lacks skillful means, it is merely unseen, like a treasure of a poor man and a jewel of a giant. Thus, the Alaya of the ground meaning or the Dharmata of the essence, in the Sutra of the Wheel of Non-Returning Speech and its commentary, is explained as the Tathagatagarbha through nine metaphors and the metaphors of the three thousand and great thousand worlds, etc. This lineage also holds it to be so. Emaho! In the Tathagatagarbha it says: 'This essence of the ten directions and four times is the very nature of the Tathagata.' And in the extensive explanation it also says: 'It is not the discriminating Alaya, the essence of meaning is without essence, that is called the Dharmadhatu, it is the wisdom of suchness.' Furthermore, in the Great Sutra it also says: 'Originally spontaneously unborn, uncreated, this is completely clear.' Thus, the meaning of the Alaya of the ground meaning, in the Dense Array Sutra, it says: 'The various grounds are the Alaya, the Sugata's.'
Chinese
心髓也是它。心髓以阿赖耶识之名，由善逝所开示。如是。此心髓如油在芝麻中般遍布一切众生。金刚萨埵心镜续中云：世间界的一切有情，皆有如来藏，如芝麻遍布油般存在。经部中也说：善逝心髓遍布一切众生。因此，心髓之义理解为内明不变之理较好。怙主弥勒说：见到如蜂蜜般的种性界。导师尸林乐也说：善逝心髓是自明。导师玛杜萨杜说：内是指法性之轮汇聚于内。如眼灯所引，以及之前的：本来清净之明等也同样显示此理。那么，如果按照中转轮的真实教义，大自在龙树足等以分析蕴等的离一异之理，对识知之境的空性进行无有地破斥的体性，说为如来藏和法界等，岂不是有妨害吗？对此，觉俄大译师说：那是进入因之续，内明不变的方便支分，或者像是到达那里的阶梯。圣者大般涅槃经的法相品中也说：以前在宣说般若波罗蜜多经时，我说一切法皆是空性，那是为了把孩子们从显现执着于我中引出来的缘故而说的。真实而言，唯一的如来藏是胜义谛。由此可知。特别是，此续本身的口诀密滴的传承中说：顶礼胜义心髓。此句的注释中说：在那光明的中心，有大明点菩提心存在。又说：那是法界的心髓，是胜义谛一切的因，因此顶礼它。灌顶要义的自释中说：其中有无戏论的菩提心明点八聚。
English
The essence is also it. That essence is referred to as the basis of all, taught by the Sugata. Thus it is. This essence pervades all beings like oil in sesame seeds. The Vajrasattva Heart Mirror Tantra states: In the realm of the world, all sentient beings possess the Tathagatagarbha, residing like oil pervading sesame seeds. Also, the Sutra states: The Sugata's essence pervades all beings entirely. Therefore, it is better to consider the meaning of essence as the unchanging inner awareness. Lord Maitreya said: Seeing this lineage realm like honey. The teacher Shmashanavasa also said: The Sugata's essence is self-awareness. The teacher Madhusudana said: "Inner" means the wheel of Dharma converging inward. As cited in the Eye Lamp, and also the previous: The originally pure awareness, etc., also demonstrate this reason. Then, if according to the explicit teachings of the intermediate wheel, the great master Nagarjuna and others, by analyzing the reasoning of one and many regarding the skandhas, etc., the nature of denying emptiness, which is the object of discriminating consciousness, is said to be Suchness and the Dharmadhatu, etc., would that not be contradictory? To this, Gö Lotsawa Chenpo said: That is a branch of the method for entering this causal continuum, the unchanging inner awareness, or like a ladder for ascending there. Also, in the Dharma category of the Great Nirvana Sutra, it is said: Previously, in explaining the Prajnaparamita Sutra, my teaching that all phenomena are emptiness was spoken to lead children away from manifestly clinging to self. In reality, the sole Tathagatagarbha is the ultimate truth. This is also known from that. Especially, in the lineage center of the secret instructions of this very tantra, it says: Homage to the ultimate essence. In the commentary to this, it says: In the center of that light resides the great bindu of bodhichitta. And it says: That is the essence of the Dharmadhatu, the cause of all ultimate truths, therefore homage to it. In the self-commentary on the essential points of empowerment, it says: Within it, there are eight clusters of non-elaborated bodhichitta bindus.
Chinese
安住于非任何事物的法性身，据说在五种清净元素聚集的中央，心性是光明的法身，菩提心安住。这与之前所说的如来藏相同。在《二观察续》中说： 身中住有大智慧， 一切分别皆已断。 遍及一切事物者， 身住非从身所生。 又，《宝性论》中说： 圆满佛陀身放光， 以及如是无差别， 具种性故有情众， 恒常具有如来藏。 萨ra哈说： 一切智者讲经论， 未悟佛陀在身中。 菩提心也是自性俱生、不变的大乐的自性。在《金刚镜》第六品中说： 有情心中所住者， 自生无漏智慧身， 不坏明点大乐性， 如虚空般遍一切， 不住法身之自性。 在《小品自住释》中，比玛拉说：其中菩提心，大明点，光明，不依赖任何形状和颜色的各种颜色，所安住的是安乐的精华。又，《二观察续》中说： 地狱饿鬼与畜生， 天人非天与人等， 以及粪中诸虫等， 为何不知此安乐？ 恒常具有自性乐， 世间界中任何处， 亦不能得其他佛， 心性即是圆满佛， 无有他佛可宣说。 因此，将内在觉性、不变性作为真如，与心髓部的经典和《宝性论》等的释义相符。但在此，将内在觉性作为大乐的自性，我认为这是无上续部的特点。如《时轮金刚》中所说：三有粗细非色，此处乃是识，如是识性亦非有，佛陀智慧不住于何处，此语乃是示现诸佛者。谁以不变与离系之人，执持空性而观空，故主
English
Dwelling in the Dharmakaya of non-anythingness, it is said that in the center of the gathering of the five pure elements, the mind-essence is the clear light Dharmakaya, the Bodhicitta dwells. This is the same as what was previously spoken of as the Tathagatagarbha. In the "Two Examinations Tantra" it says: In the body dwells great wisdom, All discriminations are completely abandoned. The one who pervades all things, The body dwells, not born from the body. Also, in the "Uttaratantra" it says: Because the complete Buddha body radiates, And likewise, there is no difference in Suchness, Because there is the lineage, all sentient beings, Always have the essence of the Buddha. Saraha says: All the wise explain the scriptures, But do not realize that the Buddha is in the body. The Bodhicitta is also the nature of co-emergent, unchanging great bliss. In the sixth chapter of the "Vajra Mirror" it says: That which dwells in the heart of sentient beings, The self-born, stainless wisdom form, The indestructible bindu, the nature of great bliss, Pervading all like the sky, Is the non-abiding nature of the Dharmakaya. In the commentary on the "Small Treatise on Self-Abiding," Vimala says: Within it, the Bodhicitta, the great bindu, the light, various colors that do not depend on any shape or color, what dwells is the essence of bliss. Also, in the "Two Examinations Tantra" it says: Hell beings, pretas, and animals, Gods, demigods, and humans, And even worms in excrement, Why do they not know this bliss? Always having the nature of bliss, In any realm of the world, Another Buddha cannot be found, The mind-essence is the complete Buddha, There is no other Buddha to be shown. Therefore, making the inner awareness, the unchanging nature, as Suchness, is in accordance with the scriptures of the heart essence and the commentaries of the "Uttaratantra," etc. But here, making the inner awareness as the nature of great bliss, I think this is a special characteristic of the Unsurpassed Tantra. As it says in the "Kalachakra": The three realms, subtle and coarse, are not form, here it is consciousness, likewise, the nature of consciousness is also non-existent, the Buddha's wisdom does not abide anywhere, this word shows the Buddhas. Whoever, with the unchanging and detached ones, holds emptiness and views emptiness, therefore the chief